TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Numbers 6:1–21. His three-level outline is real structure in the source text, so it is rendered as structure.
After the law for the discovery and shame of those that by sin had made themselves vile, fitly follows this for the direction and encouragement of those who by their eminent piety and devotion had made themselves honourable, and distinguished themselves from their neighbours. It is very probable that there were those before the making of this law who went under the character of Nazarites, and were celebrated by that title as persons professing greater strictness and zeal in religion than other people; for the vow of a Nazarite is spoken of here as a thing already well known, but the obligation of it is reduced to a greater certainty than hitherto it had been. Joseph is called a Nazarite among his brethren (Gen 49:26), not only because separate from them, but because eminent among them. Observe,
I.The general character of a Nazarite:
it is a person separated unto the Lord, Num 6:2. Some were Nazarites for life, either by divine designation, as Samson (Jdg 13:5), and John Baptist (Luk 1:15), or by their parents' vow concerning them, as Samuel, Sa1 1:11. Of these this law speaks not. Others were so for a certain time, and by their own voluntary engagement, and concerning them rules are given by this law. A woman might bind herself with the vow of a Nazarite, under the limitations we find, Num 30:3, where the vow which the woman is supposed to vow unto the Lord seems to be meant especially of this vow. The Nazarites were,
1.Devoted to the Lord during the time of their Nazariteship, and, it is probable, spent much of their time in the study of the law, in acts of devotion, and instructing others. An air of piety was thereby put upon them, and upon their whole conversation.
2.They were separated from common persons and common things. Those that are consecrated to God must not be conformed to this world. They distinguished themselves, not only from others, but from what they themselves were before and after.
3.They separated themselves by vowing a vow. Every Israelite was bound by the divine law to love God with all his heart, but the Nazarites by their own act and deed bound themselves to some religious observances, as fruits and expressions of that love, which other Israelites were not bound to. Some such there were, whose spirits God stirred up to be in their day the ornaments of the church, the standard-bearers of religion, and patterns of piety. It is spoken of as a great favour to their nation that God raised up of their young men for Nazarites, Amo 2:11. The Nazarites were known in the streets and respected as purer than snow, whiter than milk, Lam 4:7. Christ was called in reproach a Nazarene, so were his followers: but he was no Nazarite according to this law; he drank wine, and touched dead bodies, yet in his this type had its accomplishment, for in him all purity and perfection met; and every true Christian is a spiritual Nazarite, separated by vow unto the Lord. We find St. Paul, by the persuasion of his friends, in complaisance to the Jews, submitting to this law of the Nazarites; but at the same time it is declared that the Gentiles should observe no such thing, Act 21:24, Act 21:25. It was looked upon as a great honour to a man to be a Nazarite, and therefore if a man speak of it as a punishment, saying for instance, "I will be a Nazarite rather than do so or so," he is (say the Jews) a wicked man; but he that vows unto the Lord in the way of holiness to be a Nazarite, lo, the crown of his God is upon his head.
II.The particular obligations that the Nazarites lay under.
That the fancies of superstitious men might not multiply their restraints endlessly, God himself lays down the law for them, and gives them the rule of their profession.
1.They must have nothing to do with the fruit of the vine, Num 6:3, Num 6:4. They must drink no wine nor string drink, nor eat grapes, no, not the kernel nor the husk; they might not so much as eat a raisin. The learned Dr. Lightfoot has a conjecture (Hor. Heb. in Luc. 1.15), that, as the ceremonial pollutions by leprosy and otherwise represented the sinful state of fallen man, so the institution of the order of Nazarites was designed to represent the pure and perfect state of man in innocency, and that the tree of knowledge, forbidden to Adam, was the vine, and for that reason it was forbidden to the Nazarites, and all the produce of it. Those who gave the Nazarites wine to drink did the tempter's work (Amo 2:12), persuading them to that forbidden fruit. That it was reckoned a perfection and praise not to drink wine appears from the instance of the Rechabites, Jer 35:6. They were to drink no wine,
(1.)That they might be examples of temperance and mortification. Those that separate themselves to God and to his honour must not gratify the desires of the body, but keep it under and bring it into subjection. Drinking a little wine for the stomach's sake is allowed, to help that, Ti1 5:23. But drinking much wine for the palate's sake, to please that, does by no means become those who profess to walk not after the flesh, but after the Spirit.
(2.)That they might be qualified to employ themselves in the service of God. They must not drink, lest they should forget the law (Pro 31:5), lest they should err through wine, Isa 28:7. Let all Christians oblige themselves to be very moderate in the use of wine and strong drink; for, if the love of these once gets the mastery of a man, he becomes a very easy prey to Satan. It is observable that because they were to drink no wine (which was the thing mainly intended) they were to eat nothing that came of the vine, to teach us with the utmost care and caution to avoid sin and every thing that borders upon it and leads to it, or may be a temptation to us. Abstain from all appearance of evil, Th1 5:22.
2.They must not cut their hair, Num 6:5. They must neither poll their heads nor shave their beards; this was that mark of Samson's Nazariteship which we often read of in his story. Now,
(1.)This signified a noble neglect of the body and the ease and ornament of it, which became those who, being separated to God, ought to be wholly taken up with their souls, to secure their peace and beauty. It signified that they had, for the present, renounced all sorts of sensual pleasures and delights, and resolved to live a life of self-denial and mortification. Mephibosheth in sorrow trimmed not his beard, Sa2 19:24.
(2.)Some observe that long hair is spoken of as a badge of subjection (Co1 11:5, etc.); so that the long hair of the Nazarites denoted their subjection to God, and their putting themselves under his dominion.
(3.)By this they were known to all that met them to be Nazarites, and so it commanded respect. It made them look great without art; it was nature's crown to the head, and a testimony for them that they had preserved their purity. For, if they had been defiled, their hair must have been cut, Num 6:9. See Jer 7:29.
3.They must not come near any dead body, Num 6:6, Num 6:7. Others might touch dead bodies, and contracted only a ceremonial pollution by it for some time; some must do it, else the dead must be unburied; but the Nazarites must not do it, upon pain of forfeiting all the honour of their Nazariteship. They must not attend the funeral of any relation, no, not father nor mother, any more than the high priest himself, because the consecration of his God is upon his head. Those that separate themselves to God must learn,
(1.)To distinguish themselves, and do more than others.
(2.)To keep their consciences pure from dead works, and not to touch the unclean thing. The greater profession of religion we make, and the more eminent we appear, the greater care we must take to avoid all sin, for we have so much the more honour to lose by it.
(3.)To moderate their affections even to their near relations, so as not to let their sorrow for the loss of them break in upon their joy in God and submission to his will. See Mat 8:21, Mat 8:22.
4.All the days of their separation they must be holy to the Lord, Num 6:8. This was the meaning of those external observances, and without this they were of no account. The Nazarites must be devoted to God, employed for him, and their minds intent upon him; they must keep themselves pure in heart and life, and be in every thing conformable to the divine image and will; this is to be holy, this is to be a Nazarite indeed.
III.The provision that was made for the cleansing of a Nazarite, if he happened unavoidably to contract a ceremonial pollution by the touch of a dead body. No penalty is ordered by this law for the wilful breach of the foregoing laws; for it was not supposed that a man who had so much religion as to make that vow could have so little as to break it presumptuously: nor could it be supposed that he should drink wine, or have his hair cut, but by his own fault; but purely by the providence of God, without any fault of his own, he might be near a dead body, and that is the case put (Num 6:9): If a man die very suddenly by him, he has defiled the head of his consecration. Note, Death sometimes takes men away very suddenly, and without any previous warning. A man might be well and dead in so little a time that the most careful Nazarite could not avoid being polluted by the dead body; so short a step is it sometimes, and so soon taken, from time to eternity. God prepare us for sudden death! In this case,
1.He must be purified from the ceremonial pollution he had contracted, as others must, upon the seventh day, Num 6:9. Nay, more was required for the purifying of the Nazarite than of any other person that had touched a dead body; he must bring a sin-offering and a burnt-offering, and an atonement must be made for him, Num 6:10, Num 6:11. This teaches us that sins of infirmity, and the faults we are overtaken in by surprise, must be seriously repented of, and that an application must be made of the virtue of Christ's sacrifice to our souls for the forgiveness of them every day, Jo1 2:1, Jo1 2:2. It teaches us also that, if those who make an eminent profession of religion do any thing to sully the reputation of their profession, more is expected from them than others, for the retrieving both of their peace and of their credit.
2.He must begin the days of his separation again; for all that were past before his pollution, though coming ever so near the period of his time set, were lost, and not reckoned to him, Num 6:12. This obliged them to be very careful not to defile themselves by the dead, for that was the only thing that made them lose their time, and it teaches us that if a righteous man turn away from his righteousness, and defile himself with dead works, all his righteousness that he has done shall be lost to him, Eze 33:13. It is all lost, all in vain, if he do not persevere, Gal 3:4. He must begin again, and do his first works.
IV.The law for the solemn discharge of a Nazarite from his vow, when he had completed the time he fixed to himself.
Before the expiration of that term he could not be discharged; before he vowed, it was in his own power, but it was too late after the vow to make enquiry. The Jews say that the time of a Nazarite's vow could not be less than thirty days; and if a man said, "I will be a Nazarite but for two days," yet he was bound for thirty; but it should seem Paul's vow was for only seven days (Act 21:27), or, rather, then he observed the ceremony of finishing that vow of Nazariteship from which, being at a distance from the temple, he had discharged himself some years before at Cenchrea only by the ceremony of cutting his hair, Act 18:18. When the time of the vowed separation was out, he was to be made free,
1.Publicly, at the door of the tabernacle (Num 6:13), that all might take notice of the finishing of his vow, and none might be offended if they saw him now drink wine, who had so lately refused.
2.It was to be done with sacrifices, Num 6:14. Lest he should think that by this eminent piece of devotion he had made God a debtor to him, he is appointed, even when he had finished his vow, to bring an offering to God; for, when we have done our utmost in duty to God, still we must own ourselves behind-hand with him. He must bring one of each sort of the instituted offerings.
(1.)A burnt-offering, as an acknowledgment of God's sovereign dominion over him and all he had still, notwithstanding his discharge from this particular vow.
(2.)A sin-offering. This, though mentioned second (Num 6:14), yet seems to have been offered first (Num 6:16), for atonement must be made for our sins before any of our sacrifices can be accepted. And it is very observable that even the Nazarite, who in the eye of men was purer than snow and whiter than milk, yet durst not appear before the holy God without a sin-offering. Though he had fulfilled the vow of his separation without any pollution, yet he must bring a sacrifice for sin; for there is guilt insensibly contracted by the best of men, even in their best works - some good omitted, some ill admitted, which, if we were dealt with in strict justice, would be our ruin, and in consequence of which it is necessary for us to receive the atonement, and plead it as our righteousness before God.
(3.)A peace-offering, in thankfulness to God who had enabled him to fulfil his vow, and in supplication to God for grace to preserve him from ever doing any thing unbecoming one that had been once a Nazarite, remembering that, though he was now freed from the bonds of his own vow, he still remained under the bonds of the divine law.
(4.)To these were added the meat-offerings and drink-offerings, according to the manner (Num 6:15, Num 6:17), for these always accompanied the burnt-offerings and peace-offerings: and, besides these, a basket of unleavened cakes, and wafers.
(5.)Part of the peace-offering, with a cake and wafer, was to be waved for a wave-offering (Num 6:19, Num 6:20); and this was a gratuity to the priest, who had it for his pains, after it had been first presented to God.
(6.)Besides all this, he might bring his free-will offerings, such as his hand shall get, Num 6:21. More than this he might bring, but not less. And, to grace the solemnity, it was common upon this occasion to have their friends to be at charges with them, Act 21:24. Lastly, One ceremony more was appointed, which was like the cancelling of the bond when the condition is performed, and that was the cutting off of his hair, which had been suffered to grow all the time of his being a Nazarite, and burning it in the fire over which the peace-offerings were boiling, Num 6:18. This intimated that his full performance of his vow was acceptable to God in Christ the great sacrifice, and not otherwise. Learn hence to vow and pay to the Lord our God, for he has no pleasure in fools.
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Summary
Numbers 6:7 stands as a profound testament to the absolute nature of the Nazarite vow, a temporary period of voluntary dedication to the Lord in ancient Israel. This verse specifically prohibits a Nazarite from defiling himself through contact with a dead body, even that of an immediate family member, underscoring that the sacred consecration to God superseded even the most fundamental and deeply ingrained familial obligations and mourning rituals. It highlights the unparalleled priority of divine commitment over all earthly ties during the period of separation.
Context
Literary Context
Numbers 6:7 is an integral part of the detailed regulations concerning the Nazarite vow, outlined in Numbers 6:1-21. The preceding verses establish the three core prohibitions of the vow: abstaining from all grape products (vv. 3-4), allowing the hair to grow uncut (v. 5), and avoiding contact with any dead body (v. 6). Verse 7 specifically elaborates on the stringency of the third prohibition, emphasizing that even the death of a father, mother, brother, or sister—relationships that typically necessitated direct involvement in burial and mourning rites—did not exempt the Nazarite from maintaining ritual purity. This particular injunction highlights the extreme nature of the separation required, setting the Nazarite apart from common societal expectations and even the high priestly regulations concerning defilement (Leviticus 21:10-12). The subsequent verses detail the procedures for accidental defilement and the completion of the vow, reinforcing the sanctity of the period.
Historical & Cultural Context
In ancient Israel, contact with a dead body rendered an individual ritually unclean, a state that required specific purification rituals, as detailed in Numbers 19. This impurity was not inherently sinful but prevented participation in cultic worship until cleansed. Family members were typically responsible for preparing the deceased for burial and participating in mourning rites, which often involved direct contact. For a Nazarite, however, the commitment to God was so profound that it transcended these deeply ingrained societal and familial duties. The prohibition in Numbers 6:7 was radical, demonstrating an unparalleled level of dedication. Unlike the high priest, who was forbidden to defile himself for any dead person except close family (father, mother, son, daughter, brother, unmarried sister, Leviticus 21:1-3), the Nazarite's prohibition was absolute, even for immediate kin. This emphasized the unique, temporary, and voluntary nature of their consecrated status, which placed them in a state of holiness akin to, or even surpassing, that of the high priest during their period of separation.
Key Themes
The Nazarite vow, as exemplified in Numbers 6, profoundly illustrates the theme of consecration and separation unto God. This passage emphasizes that true dedication to the Lord demands a distinct lifestyle, setting the individual apart from conventional societal norms, even those as deeply ingrained as familial mourning rituals. A core theme is the absolute priority of divine commitment; the Nazarite's vow to God superseded all other earthly obligations, highlighting that God's claim on one's life is supreme. Furthermore, the visible sign of the uncut hair underscores the theme of visible testimony and identity, serving as a constant reminder to both the Nazarite and the community of their unique, temporary state of holiness. This temporary, voluntary commitment also foreshadows the broader biblical concept of holiness as a call to distinction, where God's people are set apart for His purposes, as seen in the call for Israel to be a "holy nation" in Exodus 19:6 and the New Testament call for believers to live sanctified lives (e.g., 1 Peter 1:15-16).
Exposition and Analysis
Key Word Analysis
This verb (H2930) signifies a state of ritual impurity or defilement. In the Old Testament, ritual impurity was a temporary, often unavoidable state resulting from contact with certain substances or events, such as childbirth, skin diseases, or, most notably, dead bodies. While not inherently sinful, it rendered an individual unfit for participation in the tabernacle/temple cult until purification rites were completed. For the Nazarite, avoiding ṭāmēʾ was paramount, as their entire vow was predicated on a heightened state of ritual purity and separation unto God.
The noun (H5145) is central to understanding the Nazarite vow. It carries multiple layers of meaning: "separation," "dedication," "crown," or "diadem." In the context of the Nazarite, their uncut hair was considered their "crown" or "diadem," a visible sign of their unique state of separation and dedication to God. This "crown" symbolized that they were literally "crowned" with God's special claim upon their lives, demanding an extraordinary level of holiness and a distinct lifestyle that prioritized divine commands above all else, even familial ties. The term underscores the sacred, set-apart status of the Nazarite.
This term (H7218) refers to the physical head, but also carries significant figurative meaning, denoting superiority, leadership, or the most prominent part. In the context of the Nazarite, the phrase "upon his head" (referring to the uncut hair) signifies that the "consecration" (nēzer) was visibly and literally placed upon the most prominent part of their body. This underscored that their entire being, from the "head" down, was under God's special claim and dedicated to His purposes, making them a living symbol of devotion.
Verse Breakdown
"He shall not make himself unclean for his father, or for his mother, for his brother, or for his sister, when they die:"
This clause specifies the radical extent of the Nazarite's required purity. The prohibition against defilement by a dead body, already established in Numbers 6:6, is here intensified by explicitly including even the closest family members. This was an extraordinary demand in a culture where familial piety and involvement in burial rites were paramount. The Nazarite was to forgo these deeply ingrained duties, demonstrating that their commitment to God transcended even the most fundamental human bonds and societal expectations.
"because the consecration of his God [is] upon his head."
This explanatory clause provides the theological rationale for the extreme prohibition. The "consecration" (Hebrew: nēzer) refers to the visible sign of the Nazarite vow—the uncut hair—which symbolized their dedication and separation to God. This "crown" on their head signified that they were literally "crowned" with God's special claim, making them uniquely holy and set apart. Their entire being, symbolized by their head, was dedicated to God, and this sacred status demanded an unparalleled level of ritual purity and an unwavering focus on divine commands, even at the cost of profound personal and familial sacrifice.
Literary Devices
The text employs Hyperbole or Emphasis to underscore the extreme nature of the Nazarite's dedication. By explicitly listing immediate family members (father, mother, brother, sister), the passage highlights that the Nazarite's commitment to God was so absolute that it superseded even the most sacred and culturally mandated familial obligations, thereby emphasizing the unparalleled priority of the divine vow. Furthermore, Symbolism is central to the verse, particularly with the phrase "the consecration of his God [is] upon his head." The uncut hair of the Nazarite served as a powerful visual symbol of their set-apart status, a "crown" of dedication to the Lord. This physical manifestation of their vow served as a constant reminder, both to the Nazarite and to observers, of their sacred separation and the unique claim God had on their life during that period.
Theological and Thematic Connections
Numbers 6:7 powerfully articulates the theological principle of absolute consecration and the supreme priority of God's call. It demonstrates that genuine dedication to the Lord may demand sacrifices that challenge deeply held societal norms and even natural human affections. The Nazarite's radical separation from defilement, even from death within their own family, serves as a vivid illustration that true holiness often requires a willingness to set aside personal comfort, familial expectations, and worldly entanglements to pursue an undivided devotion to God. This theme resonates throughout Scripture, calling believers to a life of distinction and singular focus on divine purposes.
Reflection and Application
While the specific ritual of the Nazarite vow is not practiced today, the profound spiritual principles embedded in Numbers 6:7 remain profoundly relevant for contemporary believers. This verse challenges us to critically examine the true priorities of our hearts. Are we willing to place our commitment to God above even our dearest relationships, personal comforts, or societal expectations? The Nazarite's radical separation for purity calls us to a similar spiritual vigilance, urging us to identify and remove influences that defile our hearts, distract us from our walk with God, or hinder our witness. Our lives, like the Nazarite's uncut hair, should serve as a visible testimony of our allegiance to Christ, demonstrating that we are "set apart" for His purposes and that His divine claim on our lives takes precedence over all earthly allegiances.
Questions for Reflection
FAQ
Why was contact with a dead body considered so defiling in ancient Israel, and why was the Nazarite's prohibition so strict?
In ancient Israel, contact with a dead body was considered the highest form of ritual impurity, as death was seen as the antithesis of life, which belongs to God. This defilement was not inherently sinful but rendered an individual ritually unclean, preventing participation in sacred worship until purification rites were performed (e.g., Numbers 19:11-22). For the Nazarite, the prohibition was exceptionally strict because their entire vow was a temporary, heightened state of holiness and separation unto God. Their "consecration" (Hebrew: nēzer), symbolized by their uncut hair, meant they were uniquely dedicated to the Lord. Any defilement, especially from death, would break this sacred state, necessitating a restart of their vow. This radical separation underscored the absolute nature of their commitment to God, demonstrating that their divine calling superseded even the most fundamental familial obligations and societal norms surrounding death and mourning.
How does the principle of Numbers 6:7 apply to Christians today, given that we are not under the Mosaic Law or the Nazarite vow?
While Christians are not bound by the specific regulations of the Mosaic Law, including the Nazarite vow, the underlying spiritual principles of Numbers 6:7 remain profoundly relevant. As believers, we are called to be "set apart" for God through Christ, a concept often referred to as sanctification. This means prioritizing our relationship with God above all else, even above our closest earthly relationships or cultural expectations, as Jesus Himself taught in Matthew 10:37. We are to strive for spiritual purity, avoiding influences that defile our hearts or hinder our walk with God, as exhorted in 2 Corinthians 7:1. Our lives should be a visible testimony of our dedication to Christ, demonstrating that we belong to Him and live for His glory, reflecting the "royal priesthood" and "holy nation" identity described in 1 Peter 2:9. The Nazarite's commitment serves as an enduring example of radical devotion and the cost of true consecration.
Christ-Centered Fulfillment
Numbers 6:7, with its radical demands for separation and purity, finds its ultimate fulfillment and reinterpretation in the person and work of Jesus Christ and His call to discipleship. Jesus Himself was the ultimate "Nazarite" in spirit, though not under the Mosaic vow, embodying perfect consecration and absolute separation unto God. His life was entirely set apart for the Father's will, even to the point of death on the cross, a death that He willingly embraced to overcome defilement and bring life. Unlike the Nazarite who avoided death, Christ entered into death, taking upon Himself the ultimate defilement of sin to purify humanity (Hebrews 9:14). Through His sacrifice, believers are now consecrated not by a temporary vow or external symbols, but by the indwelling Holy Spirit and the cleansing power of His blood (1 Peter 1:2). We are called to a spiritual separation from the world's defilements, not by avoiding physical death, but by dying to sin and living for righteousness (Romans 6:11). Our "consecration" is now a permanent, internal reality, making us a "holy priesthood" (1 Peter 2:5) whose lives are a living sacrifice, holy and pleasing to God (Romans 12:1). Thus, the Nazarite's radical commitment foreshadows the even greater, Spirit-empowered dedication required of those who are truly "in Christ."